When
westerners today come into contact with the teachings of the Buddha,
especially through popular avenues, they will almost in unison
ascertain that the Buddha did not have a very high regard for rites
and rituals, or on the other hand (interestingly) also the completely
opposite extreme.

In
a certain way it seems as if he had been an opponent to traditions in
general: "One who clings to traditions will not understand
impermanence." But if one takes a closer look one will see that
Buddhism is full of traditions, yes, even aims at transporting the
traditions of the noble ones.

This
now does not fit at all into our traditionless time, but does this
time really have no tradition? Or has traditionlessness been made
into a modern tradition?

However
it may be, the Buddha was not very keen on finding a fancy to this or
that tradition, but he repeatedly took the opportunity to give old
customs back their meaning, since of course they have not emerged out
of nothing.

Traditions
are like a vehicle, but in the end it's all about transporting a good
(understanding), so both has its sense and purpose. Without the
vehicle the understanding will not come to the next generation, and
without understanding the vehicle has no value.

Traditions
and the understanding that they transport are like a simple carriage
that, if one does not maintain it from time to time, will one day not
be fit for use anymore. First the understanding is lost, and as soon
as no understanding is transported anymore, the sense and purpose of
the vehicle also disappears.

This
is a completely natural circle in our world, and from time to time a
vehicle gets repaired by learned and wise people, until one day, in a
completely natural way, it has served its turn, and the effort to
repair it has become too much.

When,
according to this understanding, the vehicle is also lost, we will
live in a very dark age, and it is not at all certain that a new
vehicle constructor will appear so soon again in our clime.

Whenever
there is still seen need and demand to transport understanding there
will always again be people who grease the drawbar or exchange or
repair some worn-out parts of the vehicle. But if we see this as a
matter of course and simply use everything without consideration then
we will soon see how burdening it is to carry this understanding only
on one's own back. Of course that will work for some time as well,
and that is also the reason why understanding still reaches us from
time to time even if there is no vehicle in sight far and wide.
Sporadically, people of merit bring them along.

Traditions
disappear when younger generations cannot have any confidence in the
older one anymore and the elders were not able (for whichever reason)
to provide an understanding as the purpose of the vehicle.

In
this way we have arrived today in a traditionless time - so
traditionless that this has become a tradition, and the only thing
that is missing here now is actually only the meaningfulness of this
traditionless culture.

Once
the Buddha met a young man, who in a rash and hasty manner conducted
the rituals that his father had left behind, so as to quickly turn
back towards the usual course of his life again.

What
now is the content, or the understanding appropriate to this rite-,
ritual- and traditionlessness? It must somehow be the case after all
that one tries to honour something with it in some way, to rely on
some kind of legacy, and continue it. Certainly it will require some
creativity to find one's own clues. Back then for the young man that
the Buddha taught it were the cardinal directions which he paid
respect to. As a substitute we might ask ourselves why we are at
peace with the cardinal directions, or carry them in our heart with
self-assurance? Why don't you bow down to the east, south, north,
west, to the ground and to the zenith?

Hereunto
the over 2500 years old sutta which has arrived here to us in our
present time, and still has the same power to remind us of things
which maybe we already carry in our hearts, and for which we only
need a reminder:

On
one occasion the Exalted One was dwelling in the Bamboo Grove, the
Squirrels' Sanctuary, near Rajagaha.

Now
at that time, young Sigala, a householder's son, rising early in the
morning, departing from Rajagaha, with wet clothes and wet hair,
worshipped with joined hands the various quarters â€” the East, the
South, the West, the North, the Nadir, and the Zenith.

Then
the Exalted One, having robed himself in the forenoon took bowl and
robe, and entered Rajagaha for alms. Now he saw young Sigala
worshipping thus and spoke to him as follows:

"Wherefore
do you, young householder, rising early in the morning, departing
from Rajagaha, with wet clothes and wet hair, worship, with joined
hands these various quarters â€” the East, the South, the West, the
North, the Nadir, and the Zenith?"

"My
father, Lord, while dying, said to me: The six quarters, dear son,
you shall worship. And I, Lord, respecting, revering, reverencing and
honoring my father's word, rise early in the morning, and leaving
Rajagaha, with wet clothes and wet hair, worship with joined hands,
these six quarters."

"It
is not thus, young householder, the six quarters should be worshipped
in the discipline of the noble."

"How
then, Lord, should the six quarters be worshipped in the discipline
of the noble? It is well, Lord, if the Exalted One would teach the
doctrine to me showing how the six quarters should be worshipped in
the discipline of the noble."

"Well,
young householder, listen and bear it well in mind; I shall speak."
â€” "Very good, Lord," responded young Sigala.

And
the Exalted One spoke as follows:

"Inasmuch,
young householder, as the noble disciple (1) has eradicated
the four vices in conduct,[1] (2) inasmuch as he commits no
evil action in four ways, (3) inasmuch as he pursues not the
six channels for dissipating wealth, he thus, avoiding these fourteen
evil things, covers the six quarters, and enters the path leading to
victory in both worlds: he is favored in this world and in the world
beyond. Upon the dissolution of the body, after death, he is born in
a happy heavenly realm.

(1)
"What are the four vices in conduct that he has eradicated? The
destruction of life, householder, is a vice and so are stealing,
sexual misconduct, and lying. These are the four vices that he has
eradicated."

Thus
spoke the Exalted One. And when the Master had thus spoken, he spoke
yet again:

Killing,
stealing, lying and adultery, These four evils the wise never praise.

(2)
"In which four ways does one commit no evil action? Led by
desire does one commit evil. Led by anger does one commit evil. Led
by ignorance does one commit evil. Led by fear does one commit
evil.[2]

"But
inasmuch as the noble disciple is not led by desire, anger,
ignorance, and fear, he commits no evil."

Thus
spoke the Exalted One. And when the Master had thus spoken, he spoke
yet again:
Whoever through desire, hate or fear, Or ignorance
should transgress the Dhamma, All his glory fades away Like the moon
during the waning half. Whoever through desire, hate or fear, Or
ignorance never transgresses the Dhamma, All his glory ever increases
Like the moon during the waxing half.

(3)
"What are the six channels for dissipating wealth which he does
not pursue?

(b)
"There are, young householder, these six evil consequences in
sauntering in streets at unseemly hours:

(i)
he himself is unprotected and unguarded,
(ii) his wife and
children are unprotected and unguarded,
(iii) his property is
unprotected and unguarded,
(iv) he is suspected of evil deeds,[3]
(v) he is subject to false rumours,
(vi) he meets with many
troubles.

(c)
"There are, young householder, these six evil consequences in
frequenting theatrical shows. He is ever thinking:

(i)
where is there dancing?
(ii) where is there singing?
(iii)
where is there music?
(iv) where is there recitation?
(v)
where is there playing with cymbals?
(vi) where is there
pot-blowing?[4]

(d)
"There are, young householder, these six evil consequences in
indulging in gambling:

(i)
the winner begets hate,
(ii) the loser grieves for lost wealth,
(iii) loss of wealth,
(iv) his word is not relied upon in a
court of law,
(v) he is despised by his friends and associates,
(vi) he is not sought after for matrimony; for people would say
he is a gambler and is not fit to look after a wife.

(e)
"There are, young householder, these six evil consequences in
associating with evil companions, namely: any gambler, any libertine,
any drunkard, any swindler, any cheat, any rowdy is his friend and
companion.

(f)
"There are, young householder, these six evil consequences in
being addicted to idleness:

"He
does no work, saying:

(i)
that it is extremely cold,
(ii) that it is extremely hot,
(iii)
that it is too late in the evening,
(iv) that it is too early in
the morning,
(v) that he is extremely hungry,
(vi) that he is
too full.

"Living
in this way, he leaves many duties undone, new wealth he does not
get, and wealth he has acquired dwindles away."

Thus
spoke the Exalted One. And when the Master had thus spoken, he spoke
yet again:

"One
is a bottle friend; one says, 'friend, friend' only to one's face;
one is a friend and an associate only when it is advantageous.

"Who
plays with dice and drinks intoxicants, goes to women who are dear
unto others as their own lives, associates with the mean and not with
elders â€” he declines just as the moon during the waning half.

"Who
is drunk, poor, destitute, still thirsty whilst drinking, frequents
the bars, sinks in debt as a stone in water, swiftly brings disrepute
to his family.

"Who
by habit sleeps by day, and keeps late hours, is ever intoxicated,
and is licentious, is not fit to lead a household life.

"Who
says it is too hot, too cold, too late, and leaves things undone, the
opportunities for good go past such men.

"But
he who does not regard cold or heat any more than a blade of grass
and who does his duties manfully, does not fall away from happiness."

"These
four, young householder, should be understood as foes in the guise of
friends:

(1)
he who appropriates a friend's possessions, (2) he who
renders lip-service, (3) he who flatters, (4)
he who brings ruin.

(1)
"In four ways, young householder, should one who appropriates be
understood as a foe in the guise of a friend:

(i)
he appropriates his friend's wealth,
(ii) he gives little and
asks much,
(iii) he does his duty out of fear,
(iv) he
associates for his own advantage.

(2)
"In four ways, young householder, should one who renders
lip-service be understood as a foe in the guise of a friend:

(i)
he makes friendly profession as regards the past,
(ii) he makes
friendly profession as regards the future,
(iii) he tries to gain
one's favor by empty words,
(iv) when opportunity for service has
arisen, he expresses his inability.

(3)
"In four ways, young householder, should one who flatters be
understood as a foe in the guise of a friend:

(i)
he approves of his friend's evil deeds,
(ii) he disapproves his
friend's good deeds,
(iii) he praises him in his presence,
(iv)
he speaks ill of him in his absence.

(4)
"In four ways, young householder, should one who brings ruin be
understood as a foe in the guise of a friend:

(i)
he is a companion in indulging in intoxicants that cause infatuation
and heedlessness,
(ii) he is a companion in sauntering in streets
at unseemly hours,
(iii) he is a companion in frequenting
theatrical shows,
(iv) he is a companion in indulging in gambling
which causes heedlessness."

Thus
spoke the Exalted One. And when the Master had thus spoken, he spoke
yet again:
The friend who appropriates, the friend who renders
lip-service, the friend that flatters, the friend who brings ruin,
these four as enemies the wise behold, avoid them from afar as paths
of peril.

"These four, young
householder, should be understood as warm-hearted friends:

(1)
he who is a helpmate, (2) he who is the same in happiness
and sorrow, (3) he who gives good counsel, (4)
he who sympathises.

(1)
"In four ways, young householder, should a helpmate be
understood as a warm-hearted friend:

(i)
he guards the heedless,
(ii) he protects the wealth of the
heedless,
(iii) he becomes a refuge when you are in danger,
(iv)
when there are commitments he provides you with double the supply
needed.

(2)
"In four ways, young householder, should one who is the same in
happiness and sorrow be understood as a warm-hearted friend:

(i)
he reveals his secrets,
(ii) he conceals one's own secrets,
(iii) in misfortune he does not forsake one,
(iv) his life
even he sacrifices for one's sake.

(3)
"In four ways, young householder, should one who gives good
counsel be understood as a warm-hearted friend:

(i)
he restrains one from doing evil,
(ii) he encourages one to do
good,
(iii) he informs one of what is unknown to oneself,
(iv)
he points out the path to heaven.

(4)
"In four ways, young householder, should one who sympathises be
understood as a warm-hearted friend:

(i)
he does not rejoice in one's misfortune,
(ii) he rejoices in
one's prosperity,
(iii) he restrains others speaking ill of
oneself,
(iv) he praises those who speak well of oneself."

Thus
spoke the Exalted One. And when the Master had thus spoken, he spoke
yet again:
The friend who is a helpmate, the friend in happiness
and woe, the friend who gives good counsel, the friend who
sympathises too â€” these four as friends the wise behold and cherish
them devotedly as does a mother her own child. The wise and virtuous
shine like a blazing fire. He who acquires his wealth in harmless
ways like to a bee that honey gathers,[6] riches mount up for him
like ant hill's rapid growth. With wealth acquired this way, a layman
fit for household life, in portions four divides his wealth: thus
will he friendship win. One portion for his wants he uses,[7] two
portions on his business spends, the fourth for times of need he
keeps.

"And
how, young householder, does a noble disciple cover the six quarters?

"The
following should be looked upon as the six quarters. The parents
should be looked upon as the East, teachers as the South,
wife and children as the West, friends and associates as the
North, servants and employees as the Nadir, ascetics
and brahmans as the Zenith.[8]

"In
five ways, young householder, a child should minister to his parents
as the East:

(i)
Having supported me I shall support them,
(ii) I shall do their
duties,
(iii) I shall keep the family tradition,
(iv) I shall
make myself worthy of my inheritance,
(v) furthermore I shall
offer alms in honor of my departed relatives.[9]

"In
five ways, young householder, the parents thus ministered to as the
East by their children, show their compassion:

(i)
they restrain them from evil,
(ii) they encourage them to do
good,
(iii) they train them for a profession,
(iv) they
arrange a suitable marriage,
(v) at the proper time they hand
over their inheritance to them.

"In
these five ways do children minister to their parents as the East and
the parents show their compassion to their children. Thus is the East
covered by them and made safe and secure.

"In
five ways, young householder, a pupil should minister to a teacher as
the South:

(i)
by rising from the seat in salutation,
(ii) by attending on him,
(iii) by eagerness to learn,
(iv) by personal service,
(v)
by respectful attention while receiving instructions.

"In
five ways, young householder, do teachers thus ministered to as the
South by their pupils, show their compassion:

(i)
they train them in the best discipline,
(ii) they see that they
grasp their lessons well,
(iii) they instruct them in the arts
and sciences,
(iv) they introduce them to their friends and
associates,
(v) they provide for their safety in every quarter.

"The
teachers thus ministered to as the South by their pupils, show their
compassion towards them in these five ways. Thus is the South covered
by them and made safe and secure.

"In
five ways, young householder, should a wife as the West be
ministered to by a husband:

(i)
by being courteous to her,
(ii) by not despising her,
(iii)
by being faithful to her,
(iv) by handing over authority to her,
(v) by providing her with adornments.

"The
wife thus ministered to as the West by her husband shows her
compassion to her husband in five ways:

(i)
she performs her duties well,
(ii) she is hospitable to relations
and attendants[10]
(iii) she is faithful,
(iv) she protects
what he brings,
(v) she is skilled and industrious in discharging
her duties.

"In
these five ways does the wife show her compassion to her husband who
ministers to her as the West. Thus is the West covered by him and
made safe and secure.

"In
five ways, young householder, should a clansman minister to his
friends and associates as the North:

(i)
by liberality,
(ii) by courteous speech,
(iii) by being
helpful,
(iv) by being impartial,
(v) by sincerity.

"The
friends and associates thus ministered to as the North by a clansman
show compassion to him in five ways:

(i)
they protect him when he is heedless,
(ii) they protect his
property when he is heedless,
(iii) they become a refuge when he
is in danger,
(iv) they do not forsake him in his troubles,
(v)
they show consideration for his family.

"The
friends and associates thus ministered to as the North by a clansman
show their compassion towards him in these five ways. Thus is the
North covered by him and made safe and secure.

"In
five ways should a master minister to his servants and employees as
the Nadir:

(i)
by assigning them work according to their ability,
(ii) by
supplying them with food and with wages,
(iii) by tending them in
sickness,
(iv) by sharing with them any delicacies,
(v) by
granting them leave at times.

"The
servants and employees thus ministered to as the Nadir by their
master show their compassion to him in five ways:

(i)
they rise before him,
(ii) they go to sleep after him,
(iii)
they take only what is given,
(iv) they perform their duties
well,
(v) they uphold his good name and fame.

"The
servants and employees thus ministered to as the Nadir show their
compassion towards him in these five ways. Thus is the Nadir covered
by him and made safe and secure.

"In
five ways, young householder, should a householder minister to
ascetics and brahmans as the Zenith:

(i)
by lovable deeds,
(ii) by lovable words,
(iii) by lovable
thoughts,
(iv) by keeping open house to them,
(v) by
supplying their material needs.

"The
ascetics and brahmans thus ministered to as the Zenith by a
householder show their compassion towards him in six ways:

(i)
they restrain him from evil,
(ii) they persuade him to do good,
(iii) they love him with a kind heart,
(iv) they make him
hear what he has not heard,
(v) they clarify what he has already
heard,
(vi) they point out the path to a heavenly state.

"In
these six ways do ascetics and brahmans show their compassion towards
a householder who ministers to them as the Zenith. Thus is the Zenith
covered by him and made safe and secure." Thus spoke the Exalted
One. And when the Master had thus spoken, he spoke yet again:

The
mother and father are the East, The Teachers are the South, Wife and
Children are the West, The friends and associates are the North.
Servants and employees are the Nadir, The ascetics and brahmans are
the Zenith; Who is fit to lead the household life, These six quarters
he should salute. Who is wise and virtuous, Gentle and keen-witted,
Humble and amenable, Such a one to honor may attain. Who is energetic
and not indolent, In misfortune unshaken, Flawless in manner and
intelligent, Such a one to honor may attain. Who is hospitable, and
friendly, Liberal and unselfish, A guide, an instructor, a leader,
Such a one to honor may attain. Generosity, sweet speech, Helpfulness
to others, Impartiality to all, As the case demands. These four
winning ways make the world go round, As the linchpin in a moving
car. If these in the world exist not, Neither mother nor father will
receive, Respect and honor from their children. Since these four
winning ways The wise appraise in every way, To eminence they attain,
And praise they rightly gain.

When
the Exalted One had spoken thus, Sigala, the young householder, said
as follows:

"Excellent,
Lord, excellent! It is as if, Lord, a man were to set upright that
which was overturned, or were to reveal that which was hidden, or
were to point out the way to one who had gone astray, or were to hold
a lamp amidst the darkness, so that those who have eyes may see. Even
so, has the doctrine been explained in various ways by the Exalted
One.

"I
take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May the
Exalted One receive me as a lay follower; as one who has taken refuge
from this very day to life's end."

I
think it will not have been difficult for you to follow this train of
thought, compare these things with own experience, and also carry
this understanding over into the contemporary vehicle.

Even if
today not everything seems clear and evident, this sutta is a
treasure, which for everyone, wherever he may stand, affords the best
protection and explanation possible, and maybe with this treasure now
we also find a reason again to take our dusty vehicle out of the barn
(the heart) once more; to smear it a little bit and depend on it
again a little bit more. Only when we have truly arrived, when we
have irrevocably made an end to suffering, will this vehicle have
served its purpose, and that then will also be the time to let go of
it, and not just yet.

There is
also nothing to be said against decking the vehicle out a little bit,
so as to, even in times where one does not set out on the journey or
cannot, not lose the joy in it. A beautiful vehicle one maintains
with gladness.

Give to
your understanding also a bit of tradition, not for the vehicle's
sake, but so that it does not get lost!

Any
lively discussion about these singular points is certainly helpful
for one another, since vehicles are much more complicated today than
ever. Back then, every farmer could build one, but today there are
only few who can, and not many anymore.

----------------------------
Notes

1.
kamma-kilesa, lit., 'actions of defilement.'
2.
These are the four agati, 'evil courses of action': chanda, dosa,
moha, bhaya.
3. Crimes committed by others.
4.
A kind of amusement.
5. The Pali original has
here "six causes" as two compound words and one double-term
phrase are counted as units.
6. Dhammapada v. 49: "As
a bee, without harming the flower, its color or scent, flies away,
collecting only the honey..."
7. This portion
includes what is spent on good works: gifts to monks, charity,
etc.
8. "The symbolism is deliberately chosen:
as the day in the East, so life begins with parents' care; teacher's
fees and the South are the same word: dakkhina; domestic cares follow
when the youth becomes man, as the West holds the later daylight;
North is 'beyond' (uttara), so by help of friends, etc., he gets
beyond troubles." â€” (Rhys Davids)
9. This is a
sacred custom of the Aryans who never forgot the dead. This tradition
is still faithfully observed by the Buddhists of Sri Lanka who make
ceremonial offerings of alms to the monks on the eighth day, in the
third month, and on each anniversary of the demise of the parents.
Merit of these good actions is offered to the departed after such
ceremony. Moreover after every punna-kamma (good action), a Buddhist
never fails to think of his parents and offer merit. Such is the
loyalty and the gratitude shown to parents as advised by the
Buddha.
10. lit., 'the folk around' (parijana).